accumulations promoted by capitalism. It always will work indirectly for the establishment of well-divided property, an ideal defined by the voice of its great modern Pope, Leo XIII, who explicitly states it in his Rerum Novarum. But the Church can never take the short cut of destroying Industrial Capitalism root and branch and at once, by erecting against it the doctrine of Communism or (as many people call diluted Communism) "Socialism." It never can do so in theory, and still less will it ever do so in practice. A Catholic society will always tend to be a society of owners: with all the elements of co-operation, with the Guild, with masses of corporate property attached to the State or connected with the city, with the college, with the corporation. For without such corporate property in a State, property is never well founded.
The Jew has neither that political instinct in his national tradition nor a religious doctrine supporting and expressing such an instinct. The same thing in him which makes him a speculator and a nomad blinds him to, and makes him actually contemptuous of, the European sense of property. When therefore we have reached, through Industrial Capitalism, or any other social disease, a state of affairs in which the practical denial of property is possible because the mass of men have lost the desire for it, and when the repudiation of property offers an immediate solution for intolerable evils, then the Jew can appear at once as a leader.
One must find in such a movement an international leader because the disease is international, and still more because the proposed cure of that disease, through Communism, must be international if it is to succeed. A Communist society may stand apart from the general society of owners in other countries, but if it is to succeed in competition with them it must convert them to its own creed.
The Jew took international action for granted. He took the narrow and false economic view of property—that it was a mere institution to be